A History of Mediaeval Jewish Philosophy

by Isaac Husik

The lowest of these emanations is the matter which sustains extension or magnitude, and with it the process ceases. This matter is no longer the source of an additional form of existence. The various qualities and attributes which inhere in this corporeal matter are caused by the spiritual substances above. For like the prototype of all generosity and goodness the First Essence or God, every one of the spiritual substances proceeding from him has the same tendency of imparting its form or forms to the substance next below it. But the forms thus bestowed are no longer the same as they are in the essence of the bestowing substance, as it depends upon the recipient what sort of form it will receive. An inferior receiving substance will receive a superior form in an inferior way. That is, the form which in the substance above the one in question is contained in a spiritual and unitary manner, will be transformed in the substance below it into something less spiritual, less unified, and more nearly corporeal, i. e., visible and tangible. Hence the visible and tangible, and in general the sensible qualities of particular things in the sublunar world, are in reality descended from a line of spiritual ancestors in the forms of the simple substances, Intelligence, Soul and Nature. But it is their distance from the prime source, which increases with every transmission of influence, together with the cruder nature of the receiving substance, that makes the resulting forms corporeal and sensible. The matter may be made clear if we use the analogy of light, which is invisible as long as it is in air because it penetrates it, but becomes visible when it comes in contact with a gross body which it cannot penetrate. It then remains on the surface condensed, and becomes visible to the senses.

We thus see that the higher substance acts upon the lower and contains all that is found in the latter, though in a more perfect and simple manner. The lower substances flow from the higher and yet the latter are not diminished in their essence and power.[96]

That ordinary material objects are composed of matter and form is admitted and we need not now prove it, as we have already discussed the subject in the Introduction, where we gave an outline of the Aristotelian philosophy. The principle peculiar to Gabirol is that not merely the material objects of the sublunar world, but that the intelligible or spiritual substances also are composed of matter and form.[97] Whenever two things have something in common and something in which they differ, that which they have in common is the matter, that in which they differ is the form. Two things absolutely simple must be prime to each other, i. e., they must have nothing in common, for if they have anything in common they have everything in common, and they are no longer two things but one. Hence a spiritual substance must be composite, for it must have something by which it differs from a corporeal substance, and something, viz., substantiality, which it has in common with it. In the same way the intelligible substances, Intelligence and Soul, have their substantiality in common, and they differ in form. Hence they are composed of matter and form, and the matter must be the same in all the intelligible substances; for their differences are due to their forms, hence if their matters also differed, they would have to differ in form, but matter as such has no form. Hence matter in itself is everywhere the same.

As the Intelligence is the highest existence next to God, and is composed of matter and form, these are respectively the universal matter and universal form, embracing all subsequent matters and forms.[98] Hence the Intelligence in knowing itself knows everything, as everything is contained in it. And as it is prior to everything and the cause of everything it has an immediate knowledge of all things without effort or searching.

But what is the origin of universal matter and universal form which, in constituting Intelligence, are the fundamental principles of all existence?[99] The answer is they come from the First Essence, God. Unity comes before duality or plurality, and there is no true unity except in God. Whatever issues from him is ipso facto, as a product which is not God, affected with duality. Matter and Form is this duality. Their union is necessary and real, and it is only in thought that we can keep them apart. In reality they form a unit, their union varying in perfection according as they are nearer or further away from their origin. Hence the union is closest in Intelligence, the first divine emanation, and least close in corporeal objects of the sublunar world, where plurality is the order of the day.

This process by which universal matter and form issue from God may be called creation.[100] But we must conceive of it on the analogy of water flowing from a fountain in continued and uninterrupted succession. The only difference is that the emanation from God takes place without motion and without time.

The union of universal form and universal matter must be thought of as a stamping of the form upon the matter. Matter has in itself no actual or definable existence. It serves merely as a tabula rasa, as a potential background, as an empty receptacle, as a reflecting mirror for form to be written, filled out, impressed or reflected therein or upon. Hence we may view God as the spectator, universal matter as the mirror, and universal form as the reflection of the spectator in the glass. God himself does not enter the glass, only his reflection is outlined therein. And as matter and form are really the whole world, it would follow that the universe is a reflection of God, though God remains in himself and does not enter the world with his essence.

We may also picture to ourselves this impression of form upon matter on the analogy of speech. The speaker's words impress ideas upon the soul of the listener. So God speaks and his Word or Will impresses form upon matter. The world is created by the Word or the Will[101] of God.

In all these similes matter appears as something external to God, upon which he impresses form. But this is not strictly true, since matter has no real existence without form, and has never so existed. The existence of matter and form is simultaneous, and both come from God, matter from his essence, form from his attribute, or his Wisdom, or his Word, or his Will. And yet in God, who is a perfect unity, essence and attribute are one. It is the Will of God, not God himself, that must be regarded as the spectator, whose outline is reflected in the mirror of matter in the above simile. It is the Will of God that writes form upon the chart of matter, and thereby produces a world. It is in virtue of the Will that God is said to be in everything.

But what is this will of God as distinguished from God himself, since in God there can be no duality of any kind? Gabirol's answer is not clear or satisfactory. The will, he says, is identical with God if we consider it apart from its activity; considered as active it is different from the divine essence. Exactly to describe it is impossible, but the following is an approximation. It is a divine power producing matter and form, binding them together, pervading them throughout their extent above and below, as the soul pervades the body, and moving and ordering everything.